Joshua Chapter 10
The Southern Kings Conquered
A. A miraculous victory for Israel.
1. Joshua 10:1–2 (KJV) — Adoni-Zedek and his fear of Israel
“Now it came to pass, when Adoni–zedec king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it, as he had done to Jericho and her king, so he had done to Ai and her king, and how the inhabitants of Gibeon had made peace with Israel, and were among them, That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.”
a. “When Adoni–zedec king of Jerusalem had heard…”
The king of Jerusalem, Adoni-Zedek, immediately grasped the seriousness of Israel’s advance. Jericho had fallen, Ai had been utterly destroyed, and their kings were gone. These were not just military victories, they were acts of divine judgment. Joshua and Israel were not conquering for personal gain but acting as instruments of the Lord’s justice upon the Canaanites whose iniquity was now full. This made the threat far greater than a normal invading army. They fought under the authority of the Lord of Hosts, and no city could stand before them.
i. Jericho and Ai destroyed “utterly”
The term “utterly destroyed” shows that God’s judgment was final. No negotiation, no tribute, no coexistence. These cities were placed under the ban, devoted to destruction, as the Lord had commanded Moses. This was holy warfare, meaning the battle belonged to the Lord. Because of that, fear spread across Canaan, and rightly so.
ii. Strategic implications of Israel’s victories
With Jericho and Ai conquered, Israel now held the central highlands of Canaan. This split the land into a northern and southern theater. From the Benjamin plateau, Israel could move west into the coastal plains, north toward the fortified cities, or south toward Jerusalem and Hebron. Military historians call this maneuver “divide and conquer.” Joshua had effectively severed the arteries of Canaanite communication and alliance.
b. “How the inhabitants of Gibeon had made peace with Israel…”
What terrified Adoni-Zedek even more was Gibeon’s surrender. Gibeon was not a weak or insignificant town. Scripture says it was “a great city, as one of the royal cities,” meaning it held political power and military strength. Its men were described as “mighty,” yet they submitted to Israel. The king of Jerusalem understood the implication. If a mighty city like Gibeon had yielded, other cities might follow.
i. Gibeon submitted not in weakness but in wisdom
They did not surrender because they lacked strength but because they feared the Lord. They willingly accepted their place as servants to the tabernacle of the God of Israel. Their faith contrasted sharply with the pride of kings like Adoni-Zedek who would rather fight God than bow to Him.
c. “They feared greatly…”
Fear filled the hearts of the Canaanite kings, but it did not lead to repentance or surrender. Instead of yielding to God, they hardened their hearts like Pharaoh. Fear drove them to unify in rebellion. Adoni-Zedek became the leader of a coalition of southern kings, not to plead for mercy, but to attack Gibeon and ultimately Israel.
i. Spiritual parallel
This mirrors how the enemies of God respond even today. Satan and the powers of darkness know they are defeated, yet they resist even more violently as the end draws near. Like a cornered and wounded animal, they attack with desperation.
2. (Joshua 10:3–5) The southern kings of Canaan assemble for an attack on Gibeon
Full Scripture — King James Version (KJV)
“Wherefore Adoni–zedec king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying, Come up unto me, and help me, that we may smite Gibeon, for it hath made peace with Joshua and with the children of Israel. Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it.”
a. “Adoni–zedec king of Jerusalem sent…”
Driven by fear, Adoni–Zedek moved from alarm to military organization. He sent messengers to four other kings in southern Canaan, forming a coalition to attack Gibeon. Israel’s victories at Jericho and Ai had cut a line through central Canaan, making it impossible to seek help from the north. Therefore, Adoni-Zedek rallied all available power in the south. His reaction is not humility or surrender but rebellion and violence. Fear of God did not bring repentance; it hardened his heart further, like Pharaoh in Egypt.
i. Historical confirmation — the Amarna Letters
Archaeological discoveries support this historical reality. Around this same time period, the king of Jerusalem is recorded in the Amarna Letters pleading for Egyptian aid against invading forces and rebellious vassals. These clay tablets reveal Jerusalem’s political importance and instability. They also confirm that Canaan was not a unified empire but a loose system of city-states under Egyptian oversight, constantly at war or in alliance, just as the biblical text shows.
b. “King of Jerusalem…king of Hebron…king of Jarmuth…Lachish…Eglon”
This list confirms the city-state structure of Canaan. Each king ruled his own fortified city and surrounding territory. There was no central government, no united monarchy. It took one strong leader, Adoni-Zedek, to temporarily unify these kings with a common purpose. Each city mentioned was strategically significant.
Jerusalem sat high in the mountains, guarding key north-south and east-west routes.
Hebron was one of the oldest cities in the region, later associated with Abraham and the burial place of the patriarchs.
Jarmuth controlled the approaches to the lowlands.
Lachish was heavily fortified and guarded access to the western plains.
Eglon lay in the fertile lowlands, connecting trade and military routes.
i. Name significance and cultural accuracy
The names of these kings correspond to known Canaanite linguistic forms. Scholars confirm that names like Adoni-Zedek (meaning “lord of righteousness”) and the other royal names match names found in ancient records from that region and era. This supports the historical reliability of Joshua’s record.
c. “That we may smite Gibeon…”
Instead of attacking Israel directly, the coalition chose to punish Gibeon for making peace with Joshua. This was both revenge and strategy. They assumed Israel might hesitate to defend their new servants, and they hoped to make an example out of Gibeon to deter other cities from surrendering. This coalition understood that rebellion against God must begin by silencing those who submit to Him. It is the same in every generation. The world often strikes at those who bow to God rather than to man.
i. Spiritual application
Gibeon represents those who turn to God, even if imperfectly. The enemies of God will often attack the newly converted first, hoping to crush faith early. Yet God will not abandon those who seek Him. In the verses to follow, Joshua will march all night to defend Gibeon, and God Himself will intervene with hailstones and a stopped sun.
3. (Joshua 10:6) The plea for help from Gibeon
Full Scripture — King James Version (KJV)
“And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants, come up to us quickly, and save us, and help us, for all the kings of the Amorites that dwell in the mountains are gathered together against us.”
a. “Sent unto Joshua to the camp to Gilgal…”
Joshua and the armies of Israel were still stationed at Gilgal, which functioned as Israel’s military headquarters and spiritual staging ground during the early conquests of Canaan. Gilgal was not simply a geographical location, it was a place that represented spiritual preparation and covenant identity.
Gilgal was the place of memorial — “And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal.” (Joshua 4:20). Here Israel remembered God’s faithfulness in drying up the Jordan River.
Gilgal was the place of radical obedience — It was at Gilgal that Joshua circumcised all the men born in the wilderness, restoring obedience to God’s covenant (Joshua 5:2–3).
Gilgal was the place where reproach was removed — “This day have I rolled away the reproach of Egypt from off you.” (Joshua 5:9). The shame of slavery was lifted.
Gilgal was the place of Passover and remembrance of salvation — Israel kept the Passover there, remembering their deliverance from Egypt (Joshua 5:10).
Gilgal was the place where the manna ceased — Once Israel entered the Promised Land, the manna stopped, and they ate of the land’s produce (Joshua 5:11–12). This marked the transition from wilderness dependence to covenant inheritance.
Spiritually, Gilgal represents the starting point of victory. God’s people must always return to the place of covenant, obedience, and remembrance before advancing in battle. Joshua did not move until God directed him, and he moved from a place of spiritual readiness.
b. “Slack not thy hand from thy servants, come up to us quickly, and save us, and help us…”
The Gibeonites, though formerly Canaanites and deceivers, now spoke as covenant servants of Israel. They did not appeal based on merit, strength, or military skill, but on covenant loyalty. They acknowledged Israel as their protectors and themselves as servants. Their plea was humble and urgent. They did not delay asking for help or attempt to fight in their own strength.
i. Spiritual reflection on covenant faithfulness
This request mirrors how a believer should call upon God. As the Gibeonites appealed to Joshua based on covenant, so we appeal to Jesus Christ based on the New Covenant in His blood. Because of Christ’s covenant, the believer may pray, “Do not forsake Your servant, save me and help me.” This is not presumption, but faith rooted in God’s promises.
Psalm 119:94 — “I am thine, save me.”
Hebrews 4:16 — “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”
The Gibeonites did not fight alone, and neither should the people of God. Calling on the Lord is never a sign of weakness, it is proof of covenant trust.
B. The Defeat of the Southern Kings of Canaan
1. (Joshua 10:7) Joshua and Israel Honor Their Covenant
“So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.”
a. “So Joshua ascended from Gilgal…”
Despite knowing that the covenant with Gibeon was made through deception and without seeking the Lord (Joshua 9), Joshua remained faithful to his word. He did not hesitate, delay, or send a small contingent, but immediately ascended from Gilgal to defend the Gibeonites. This proved the integrity of Israel’s leadership. A covenant, even one made unwisely, was still a covenant before the Lord. To break it would bring dishonor to God’s name.
i. First time Israel fights a defensive battle in Canaan
This is the first time in the book of Joshua where Israel does not initiate the conflict. They are not attacking, they are responding to an ally’s cry for help. Israel moves from conquest to covenant defense. The enemy now attacks them, marking a strategic shift. The campaign against Jericho and Ai had been offensive, but now Israel fights as a defender of those who have sought peace under God’s protection.
b. “He, and all the people of war with him, and all the mighty men of valour:”
Joshua did not send a token force or treat this as a minor obligation. He marched with all the people of war and all the mighty men of valour. He gave Gibeon his best soldiers. This was not reluctant obedience, but wholehearted covenant loyalty. He did not look for excuses to lighten his duty, but fulfilled the spirit of the vow, not just the letter.
i. They could have allowed the Canaanite kings to destroy Gibeon
Human reasoning could have justified standing aside. Gibeon was a burden they had foolishly taken on. If these Amorite kings destroyed Gibeon, Israel would be free from the vow without lifting a finger. But Joshua refused to gain convenience at the cost of covenant. To him, truth and honor mattered more than strategy or advantage.
ii. Covenant faithfulness reflects God’s character
Even though Joshua was only bound not to kill the Gibeonites himself (Joshua 9:15), he accepted full responsibility to protect them. He modeled the nature of God, who keeps covenant and mercy. Likewise, believers should uphold their word, even when it becomes difficult or costly. Psalm 15:4 describes the righteous man as one “that sweareth to his own hurt, and changeth not.”
2. (Joshua 10:8) God’s Command and Promise to Joshua
Full Scripture — King James Version (KJV)
“And the Lord said unto Joshua, Fear them not, for I have delivered them into thine hand, there shall not a man of them stand before thee.”
a. “Fear them not” — God’s command
Before the battle begins, God speaks directly to Joshua. The first word is a command, not a suggestion. Joshua faced a coalition of five kings, united in strength and numbers, and from a human perspective there was great reason to fear. Yet fear is forbidden. When God commands His people to not fear, He is not ignoring reality, He is redefining it through His presence and promise.
i. Fear is not merely an emotion, it is a spiritual decision
In Scripture, fear in the face of God’s promises is treated as unbelief. To fear is to act as though God cannot or will not do what He has said. Joshua had seen what fear did to the previous generation at Kadesh-Barnea, when they refused to enter the land. God commands him to stand in faith, not in human calculation. Faith in God removes fear, not by denying danger, but by trusting a greater power.
b. “For I have delivered them into thine hand… not a man of them shall stand before thee.” — God’s promise
God does not give a bare command, He attaches His command to a promise. Victory is spoken in the past tense — “I have delivered them” — though the battle has not yet taken place. This reveals the certainty of God’s decree. From heaven’s perspective, the enemy is already defeated. Joshua is called to act on a victory that God has already determined.
i. God’s promises are the foundation for bold obedience
Joshua could move confidently because the outcome was secured by God. When fear is replaced by faith in God’s Word, courage is born. God has not promised us the same territorial victories as Joshua, but He has promised spiritual victory in Christ. Romans 8:31 says, “If God be for us, who can be against us?” Spiritual defeat often begins when fear replaces trust.
3. (Joshua 10:9) Joshua’s Response of Faith
Full Scripture — King James Version (KJV)
“Joshua therefore came unto them suddenly, and went up from Gilgal all night.”
a. “Joshua therefore came unto them suddenly…”
The word “therefore” connects Joshua’s actions in verse 9 directly to God’s promise in verse 8. Joshua did not delay, question, or negotiate. He acted immediately. Faith is not passive belief, it is active obedience. Joshua believed God would give victory, so he moved as if victory was certain.
b. “And went up from Gilgal all night.”
Joshua led his army on a forced night march — approximately twenty miles, ascending more than 3,300 feet from Gilgal to Gibeon. This was an exhausting journey, taking eight to ten hours uphill, in darkness, wearing armor, carrying weapons. Yet Joshua drove his men forward because obedience to God required urgency and sacrifice.
i. Partnership with God in battle
God could have destroyed the Amorite coalition without Israel lifting a sword, but He chose to involve His people. God promised victory, yet Joshua still marched. God’s sovereignty does not cancel human responsibility. He does His work, but He calls us to take up our sword and move forward in faith.
ii. This is not “God helps those who help themselves.”
Rather, it is God inviting His people to join in what He has already determined to do. He provides the victory, we provide obedience. He gives the power, we give the willingness. Philippians 2:13 explains this mystery, “For it is God which worketh in you both to will and to do of His good pleasure.”
4. (Joshua 10:10–11) God Sends Giant Hailstones to Defeat the Canaanites
Full Scripture — King James Version (KJV)
“And the Lord discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Beth–horon, and smote them to Azekah, and unto Makkedah. And it came to pass, as they fled from before Israel, and were in the going down to Beth–horon, that the Lord cast down great stones from heaven upon them unto Azekah, and they died, they were more which died with hailstones than they whom the children of Israel slew with the sword.”
a. “And the Lord discomfited them before Israel…”
The battle begins with a clear declaration of divine authorship. The Lord Himself fought for Israel. The word “discomfited” means to throw into confusion, panic, and disorder. This was not a normal military defeat. God personally intervened, causing fear, chaos, and collapse within the enemy ranks. Israel fought, but it was the Lord who broke the strength of the Canaanite coalition.
This is a perfect example of divine sovereignty and human responsibility working together. Joshua marched, the soldiers fought, but the victory was the Lord’s.
b. “Chased them… smote them… and the Lord cast down great stones from heaven…”
As the Canaanite armies fled down the pass of Beth-horon toward the lower plains, God sent a deadly storm of giant hailstones. These were no natural small hail pellets. Scripture calls them “great stones,” indicating large, crushing projectiles from the heavens. They struck only Israel’s enemies, not Israel itself. Nature became God’s weapon.
i. Miraculous precision and perfect timing
Hail can occur naturally, but this event was supernatural in its aim, intensity, and timing. It landed only on the Amorites, not on the Israelites fighting beside them. God demonstrated complete authority over creation. The Canaanites, who worshipped Baal and other nature gods, must have believed that their gods had turned against them.
ii. False interpretations — Velikovsky’s comet theory
Some, like Immanuel Velikovsky in Worlds in Collision, attempted to reduce this miracle to a comet producing meteor showers. Such theories deny God’s clear intervention. Scripture presents this not as a cosmic accident but as an intentional act of God. The timing, target, and purpose were precise.
c. “There were more which died with hailstones than they whom the children of Israel slew with the sword.”
This statement emphasizes the supremacy of God’s power over Israel’s strength. More men died by God’s hail than by Israel’s weapons. Yet Joshua and his army were still required to fight. They did not stand still waiting for miracles. They moved in faith, and God multiplied their efforts with divine power.
This is the pattern of spiritual victory today. We fight in obedience, using the means God has given us — prayer, Scripture, resistance to sin — and God accomplishes what we could never do ourselves.
Zechariah 4:6 — “Not by might, nor by power, but by my spirit, saith the Lord of hosts.”
Psalm 44:3 — “For they got not the land in possession by their own sword, neither did their own arm save them, but thy right hand, and thine arm…”
Joshua acted in obedience. God acted in omnipotence. Victory came through both — but the glory belonged to the Lord.
5. (Joshua 10:12–15) God Extends the Day to Maximize Israel’s Victory
Full Scripture — King James Version (KJV)
“Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon, and thou Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man, for the Lord fought for Israel. And Joshua returned, and all Israel with him, unto the camp to Gilgal.”
a. “Sun, stand thou still… and Moon in the valley of Ajalon.”
Inspired by God’s visible intervention through the hailstones, Joshua boldly prayed for something unprecedented — that the sun would stand still over Gibeon, and the moon over the Valley of Ajalon. He prayed this “in the sight of Israel,” demonstrating public faith in God’s power. Joshua did not ask for a small sign, but for creation itself to pause so that Israel could fully carry out the Lord’s judgment on the Amorites.
i. Creation as a witness and servant of God’s purposes
The sun and moon had long shone upon the wickedness and idolatry of Canaan. Now, under God’s command, they served His judgment. The sun did not set, and daylight continued so the armies of Israel could finish the battle. Joshua did not ask for comfort or ease, but for extended opportunity to obey and to bring glory to God.
b. “So the sun stood still… and hasted not to go down about a whole day.”
This was a unique, unrepeatable miracle in human history. The narrative is plainly miraculous, not poetic, and Scripture testifies that the natural order of time was interrupted by the direct command of God.
i. How was the day extended?
Scripture does not explain the mechanism because the emphasis is on God’s power, not human explanation. Various possibilities have been suggested:
A slowing of the earth’s rotation.
A tilting of the earth’s axis.
A supernatural extension of light without changing planetary motion.
A localized suspension of time under the manifest presence of God.
However it was done, one fact is clear: God made time submit to His will so His people could finish the task He gave them.
ii. Refuting naturalistic or critical objections
Some critics argue Joshua was scientifically inaccurate because the earth revolves around the sun, not vice versa. But this is foolish — we still say “sunrise” and “sunset” in normal speech. Scripture describes the event from the perspective of human observation, and modern astronomy even confirms the sun itself moves through space. Others, like Immanuel Velikovsky, attempt to explain this using a comet or astronomical event, but such theories undermine the plain meaning of the text: God did it.
iii. A day without equal in history
Scripture boldly states, “There was no day like that before it or after it, that the Lord hearkened unto the voice of a man.” God acted in response to the prayer of a man who prayed according to His will. This was divine power responding to courageous faith. The Lord fought for Israel.
iv. Mention of the Book of Jasher
The Book of Jasher was an ancient Hebrew record of heroic deeds. Though not Scripture, it preserved national memories. This reference simply confirms the historicity of the miracle.
v. Later remembrance in Isaiah’s prophecy
Centuries later, Isaiah referred to God’s victory at Gibeon as a warning to rebellious Judah — that the same God who once fought for His people would fight against them if they refused to repent (Isaiah 28:21–22). He called this God’s “strange work,” meaning His unusual act of judgment against His own people.
c. “Till the people had avenged themselves upon their enemies.”
Joshua did not ask God to fight instead of him, but to grant him more time to fight for God. His desire was not personal glory, rest, or ease, but the fulfillment of God’s command.
i. Joshua wanted time extended so that:
God would be glorified.
God would be obeyed.
God’s work would continue without interruption.
God’s people would triumph completely.
Joshua desired daylight so sin could be fully judged, obedience completed, and God’s name honored among the nations. This is how believers should pray — not for time to indulge in comfort, but for time to serve more faithfully.
1. Catastrophe Model of History
A. Uniformitarian Assumptions Challenged
The prevailing belief in modern science is that the universe is uniform, stable, and governed by slow, gradual processes over millions of years. This idea, known as uniformitarianism, has dominated scientific thought since the Enlightenment and was popularized by Charles Lyell and later adopted by evolutionists such as Charles Darwin. However, this assumption collapses under direct observation. When one examines the moon through a telescope or studies the photographs of other planets from space probes, it becomes evident that our Solar System is not serene or stable, but violent and scarred by catastrophic events. The surfaces of the moon, Mars, Mercury, and even some of Jupiter’s moons are covered in craters—silent testimonies of past collisions. Scripture affirms a world that has been subject to divine intervention, judgment, and catastrophic upheaval rather than one governed solely by slow, naturalistic processes (Genesis 6–7; 2 Peter 3:5–7).
B. A Violent Solar System, Not a Gentle One
Scientific data confirms that Earth is constantly bombarded by material from space. Approximately 100 tons of extraterrestrial debris falls upon Earth daily. Most of these meteoroids burn up in the atmosphere and go unnoticed. Others, large enough to survive entry, slow to about 200 miles per hour before crashing into the surface as meteorites. The only reason our planet does not resemble the moon in crater density is because Earth is constantly reshaping its surface through erosion, volcanic activity, and plate tectonics. Without these mechanisms, Earth would bear the same scars as the moon—visible reminders of a catastrophic past.
C. The Reality of Impact Events
While Earth’s atmosphere shields us from small objects, anything larger than 50 meters (roughly half a football field) can penetrate the atmosphere with catastrophic force. Objects of this size carry energy equivalent to 10 megatons of TNT—comparable to the most powerful nuclear warheads. Statistically, events of this scale are expected approximately once every century. In 1972, the Earth narrowly avoided a 10-megaton impact event, highlighting how fragile our world truly is. These realities contradict the belief in a calm and unchanging planet and instead support the biblical understanding of a world that “groans and labors with birth pangs together until now” (Romans 8:22).
D. Geological Evidence of Catastrophe
There are more than 100 confirmed impact craters on Earth, some reaching up to 80 miles in diameter. These craters have been weathered, buried, or distorted by geological processes, yet they remain undeniable witnesses to violent history. Evolutionary scientists attempt to stretch these events out over millions of years, but the Bible presents a framework of sudden, divine judgment events, such as the global Flood: “The fountains of the great deep were broken up, and the windows of heaven were opened” (Genesis 7:11). Catastrophe, not uniformity, governs biblical history—whether it is the Flood, the destruction of Sodom, the plagues of Egypt, or the prophetic judgments described in Revelation.
2. Previous “Near-Misses” – Evidence of a Violent and Unstable Creation
Modern culture often assumes the stability and safety of Earth’s position in the universe, yet documented astronomical events reveal just how vulnerable our planet truly is. These near-collisions with comets and asteroids demonstrate that creation is not governed by peaceful uniformity but by instability, decay, and danger—consistent with Scripture’s declaration that creation has been subjected to futility because of sin. “For we know that the whole creation groaneth and travaileth in pain together until now” (Romans 8:22). Each near-miss serves as a reminder that God preserves the world according to His sovereignty, and that judgment can come suddenly, just as it did in Noah’s day.
A. The 1992 Swift-Tuttle Comet Scare
In October 1992, global media reported that Earth might be on a collision course with a comet. For a brief period, astronomers believed that Comet Swift-Tuttle could strike the planet within a few centuries. Later calculations, based on additional observations, reduced that immediate concern, estimating no collision for at least eight more orbits. Still, the comet is projected to return repeatedly, each time coming closer. Its orbit brings it near Earth approximately every 130 years. What makes Swift-Tuttle especially dangerous is its unusual size and high velocity, traveling at nearly 125,000 miles per hour. A direct impact from an object of this magnitude would release energy beyond the most powerful nuclear arsenals on Earth. This reality aligns with the warnings of Jesus Christ, who spoke of “men’s hearts failing them for fear, and for looking after those things which are coming on the earth” (Luke 21:26)—pointing forward to cosmic disturbances as precursors to divine judgment.
B. Undetected Asteroid of 1982
On January 23, 1982, an asteroid nearly one-third of a mile wide passed within approximately 2.5 million miles of Earth—a relatively small distance in astronomical terms. Disturbingly, this object was not even detected during its approach. Astronomers only discovered it a full month after it had already passed by. This means Earth came dangerously close to catastrophic destruction, and humanity never saw it coming. These realities dismantle the myth of human control or predictive certainty. The Bible reminds us that “boast not thyself of to morrow; for thou knowest not what a day may bring forth” (Proverbs 27:1). Our planet is preserved not by luck, but by the continual mercy and sustaining power of God.
C. The 1989 Asteroid “1989 FC”—A Six-Hour Miss
Another chilling example occurred on March 22, 1989, when an asteroid later designated “1989 FC” passed within 400,000 miles of Earth—closer than the distance to the moon. In astronomical terms, this was a six-hour miss. Had the Earth been just slightly ahead or behind in its orbit, the collision would have been direct, and the devastation catastrophic. This again reinforces the biblical truth that life on Earth continues only because God restrains judgment and upholds creation by His power. “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power...” (Hebrews 1:3). Without God’s sustaining hand, mankind would have already perished.
3. Asteroid Threats – Creation Groaning Under Judgment
A. The Tunguska Event—A Warning of Earth’s Fragility
On June 30, 1908, a massive explosion occurred over the Tunguska region of central Siberia. This event, caused by an incoming asteroid or comet fragment, leveled more than 2,000 square kilometers of forest. The impact site was so remote that it was not investigated until 17 years later. Scientific analysis suggests the object was likely a rocky asteroid about the size of a modern office building. It entered the atmosphere at extreme speed, decelerated, and exploded approximately five miles above the surface with an energy release equivalent to around 15 megatons of TNT. If it had been made of dense iron, it likely would have struck the ground and created a crater. If it had been a comet composed mostly of ice, it would have vaporized higher in the atmosphere and caused little damage. This demonstrates how close the Earth has come to catastrophic destruction—yet is preserved only by the mercy of God. “It is of the LORD'S mercies that we are not consumed, because his compassions fail not” (Lamentations 3:22).
B. The Meteor Crater in Arizona—Another Example of Sudden Catastrophe
Near Winslow, Arizona, lies Meteor Crater, formed by a metallic asteroid impact. This event released energy comparable to the Tunguska explosion—around 15 megatons. Scientists estimate that impacts of this magnitude occur globally approximately once every 300 years, and about once every thousand years on land surfaces. These figures reinforce Scripture’s picture of a world marked by instability and violence as a result of mankind’s fall. “For we know that the whole creation groaneth and travaileth in pain together until now” (Romans 8:22). Rather than a calm, uniform planet existing for billions of years, Earth shows repeated scars of catastrophic judgment and instability.
C. Ocean Impacts and Global Effects
Even smaller Tunguska-sized asteroids, if they strike the ocean, can generate massive tsunamis. Such waves could devastate continental coastlines and erase entire civilizations. This possibility mirrors the destructive potential of the global Flood described in Genesis 6–9, and foreshadows future prophetic judgments such as those in Revelation 8:8, where “a great mountain burning with fire was cast into the sea.” These events show that mankind is not sovereign over the Earth—God is.
D. Secular Explanations versus Biblical Catastrophism
Some secular scientists credit cosmic collisions with the extinction of prehistoric creatures. The evolutionary model claims millions of years of slow change, punctuated by occasional catastrophic events. Scripture, however, provides a different framework: death entered the world through sin (Romans 5:12), not through natural selection or asteroid impacts. God’s judgment in the global Flood explains mass fossil burial and widespread extinction far more consistently than evolutionary theories.
E. The Chicxulub Crater and Dinosaur Extinction Claims
In 1991, scientists identified a massive crater underneath Mexico’s Yucatán Peninsula, known as Chicxulub. They theorize that this crater marks the site of an asteroid over six miles in diameter. Estimates place the energy of this impact at more than 100 million megatons—equal to five billion Hiroshima bombs. Evolutionary scientists teach that this event caused the extinction of dinosaurs. From a biblical standpoint, this impact may be better understood within the catastrophic world reshaped by the Flood, or as one of several post-Flood geological events—yet always within God’s timetable, not random cosmic chaos.
F. Polar Shifts and Magnetic Reversals
Scientists also argue that large impacts may have triggered polar instability and magnetic field reversals. They claim that the Earth’s poles have shifted thousands of miles and that the magnetic field has reversed multiple times. While secular science presents these as slow, natural processes, Scripture teaches that the Earth has experienced major, sudden disruptions under the judgment of God—such as the Flood, or future cataclysms prophesied for the Day of the Lord. “The earth shall reel to and fro like a drunkard, and shall be removed like a cottage...” (Isaiah 24:20).
4. The Worship of the Ancients vs. Modern Indifference
A. Ancient Awe vs. Modern Apathy
In our modern, space-age mindset, planets are seen as interesting but not spiritually significant. They are treated as lifeless rocks, irrelevant to human affairs. Yet in the ancient world, the planets were feared, studied, and worshipped as powerful gods that controlled destiny. Civilizations tracked their movements, built temples in their honor, aligned structures to planetary positions, and shaped their calendars around celestial cycles. Ancient peoples believed the heavens were not silent but alive with divine beings, often terrifying and unpredictable. Scripture affirms that the nations “lifted up their eyes unto the host of heaven, and served them” (Deuteronomy 4:19).
Today, despite scientific arrogance, even modern exploration humbles humanity. When the Galileo spacecraft sent data back from Jupiter, scientists were shocked and forced to rethink fundamental assumptions. Just as God said: “Professing themselves to be wise, they became fools” (Romans 1:22).
B. Why Were the Ancients Obsessed With the Sky?
Ancient civilizations built their lives around the heavens—observing eclipses, tracking planetary motions, creating zodiacs, crafting sundials, constructing sun-caves, obelisks, sun-temples, and planetary temples. Astrology, calendars, agriculture, religious rituals, and even warfare were tied to the alignment of the stars and planets. Their obsession was not mere superstition; it came from a world that remembered catastrophic heavenly events—cosmic disturbances that shook the Earth. These memories were preserved in pagan myths of gods like Mars, Baal, Marduk, Indra, and Tiw (Tyr), many of which echo biblical judgments.
5. Calendar Background – Evidence of a Past Catastrophe
A. Ancient 360-Day Calendar
One of the greatest historical mysteries is that nearly every ancient civilization originally used a 360-day year consisting of twelve 30-day months. This includes:
Chaldeans
Egyptians
Hebrews
Greeks
Phoenicians
Chinese
Mayans
Hindus
Carthaginians
Etruscans
Teutons (Germans)
Persians, Assyrians, Babylonians, and others
Their calendars were consistent across continents—then suddenly changed around 701 B.C. After that year, civilizations began adding extra days or intercalary months to correct the new mismatch between the calendar and the solar year.
Romans added five days, resulting in a 365-day year (similar to ours).
King Hezekiah in Judah began adding an extra leap month seven times every 19 years (years 3, 6, 8, 11, 14, 17, 19).
Numa Pompilius, the second king of Rome and a contemporary of Hezekiah, made the same adjustment.
Persians added five extra days in the 7th century B.C.
Egyptians kept 12 months of 30 days but added five epagomenal days.
This global shift suggests a sudden astronomical or orbital change—a cosmic disturbance that altered Earth’s relationship to the sun and moon. This aligns with the days of Hezekiah’s sign, when “the sun returned ten degrees” (2 Kings 20:9–11), and possibly the cosmic events of Joshua’s Long Day (Joshua 10) or the Joel-Amos catastrophe (~756 B.C.).
9. Other Catastrophe Research
A. Immanuel Velikovsky and “Worlds in Collision”
In 1950, Immanuel Velikovsky published Worlds in Collision, a controversial work suggesting that ancient myths and historical catastrophes were the results of planetary disturbances within our Solar System. He claimed that planets did not always follow stable orbits, but that close encounters between Earth, Venus, and Mars caused massive upheavals recorded in Scripture and pagan mythologies alike. Although secular academia largely rejected Velikovsky, many of his observations highlighted historical and scientific paradoxes that align more with a catastrophic, biblical worldview than evolutionary uniformitarianism.
Velikovsky pointed out global anomalies found in ancient records:
Universal climate changes—fossils of tropical plants and animals found in polar regions.
Universal 360-day calendars—used across all early civilizations, later changed around the 8th century B.C. (701 B.C.).
Four-planet systems instead of five—many ancient astronomical traditions counted only the Sun, Moon, Mercury, Venus, Mars, and Jupiter, omitting Earth or other planets known today.
East-to-West rotation references—some ancient texts describe the sun rising in the west and setting in the east.
Magnetic polarity reversals—geological evidence shows Earth’s magnetic field has shifted or reversed multiple times, possibly from catastrophic upheavals.
Venus portrayed as a comet—ancient cultures described Venus with fiery tails or as a transient “new star,” suggesting it was not always a stable planet.
While Velikovsky was not a biblical scholar and his conclusions do not fully align with Scripture, many of his observations challenge modern assumptions and support a world shaped by catastrophe, not gradualism.
B. Stonehenge and Planetary Response
Stonehenge (dated between 1900 B.C. and 1600 B.C.) may have been constructed not merely as a ceremonial site but as an astronomical observatory in reaction to unusual planetary movements. Certain alignments suggest awareness of irregular solar and lunar motions. Rather than being a monument to primitive superstition, it may reflect mankind's attempt to understand or predict terrifying celestial events remembered from pre-Flood and post-Flood history.
C. Global Myths of a Fiery Sky – The Story of Phaethon
Velikovsky and others noted strikingly similar myths across cultures describing a time when the sun veered off its normal path, scorching or nearly destroying the earth.
Greek Myth of Phaethon:
Phaethon, son of Helios (the sun god), begged to drive his father’s chariot across the sky. Losing control, he drew too near the earth and set forests ablaze. To prevent global destruction, Zeus struck him down with a thunderbolt. He fell into the river Eridanus in northern Europe.Maori Legend (New Zealand):
The demigod Maui slowed the sun or caused it to veer erratically, scorching the land.Egypt – Phoenix Myth:
A great fiery bird periodically descends in flames, burns itself, and is reborn from ashes—possibly a memory of sky-fire catastrophes.China – Dragon in the Sky:
A burning dragon falls or lashes the heavens, associated with droughts and fire.Native American tribal legends, Japanese folklore, and others contain parallel stories.
These legends may preserve distorted memories of real cosmic disturbances—likely linked to periods when Mars or Venus came dangerously close to Earth.
3. Orbital Resonance Model (Mars–Earth Catastrophes)
A. Overview of the Theory and Researchers
The Orbital Resonance Model was developed by Donald W. Patten, Ronald R. Hatch, and Loren C. Steinhauer to explain catastrophic events described in Scripture and ancient history—particularly Joshua’s Long Day (Joshua 10). These men were not fringe enthusiasts. Ronald Hatch worked with naval navigation satellites and Boeing's space division. Loren Steinhauer taught orbital mechanics at Harvard and MIT and was a professional mathematician. Their proposal, although rejected by uniformitarian science, seeks to explain biblical catastrophes using celestial mechanics rather than mythology.
Their model claims that for a period of time in human history, Mars and Earth were in a 2:1 orbital resonance—Mars orbiting the sun every 720 days, while Earth orbited every 360 days. During this period, the orbits of both planets regularly intersected on two precise calendar dates: March 21–23 (vernal equinox) and October 25 (autumn alignment). These alignments produced catastrophic near pass-bys of Mars, occurring roughly every 54 or 108 years, resulting in major global upheavals.
B. Mars – Then vs. Now
Patten’s model requires that Mars’ orbit in ancient times was more elliptical than today, allowing it to come significantly closer to Earth.
4. The Long Day of Joshua
A. Full Scripture – Joshua 10:12–14 (KJV)
“Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.
And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.”
B. Commentary – Catastrophic, Astronomical, and Theological
This passage describes one of the most dramatic miracles in human history. Scripture records that the sun and moon ceased their apparent motion, prolonging daylight until Israel achieved total victory over the Amorites. This is not poetic language—it is recorded as a literal, historical, physical event. God supernaturally intervened in the cosmic order to fulfill His covenant promises.
According to catastrophic models, including the work of Donald Patten, Hatch, and Steinhauer, Joshua's long day occurred on October 25, 1404 B.C., during a close fly-by of the planet Mars at an estimated distance of 70,000 miles from Earth—only three times the distance of geostationary satellites, and 50 times more massive than the moon. This near-approach could have induced gravitational forces strong enough to affect Earth’s rotation, lengthen a day by 2–4 hours, cause polar displacement, and trigger massive meteor storms (bolides) that Joshua 10:11 describes as "great stones from heaven."
C. Details of the Event
1. Massive Military Engagement
Scripture implies that over 300,000 fighting men were engaged in the area of Beth-horon.
Joshua had marched all night from Gilgal to Gibeon, catching the Amorite coalition by surprise.
As the enemy fled down the descent of Beth-horon, hailstones or meteors killed more than the sword.
2. Astronomical Disturbance
Mars likely passed over the Northern Hemisphere, pulling Earth’s axial tilt temporarily.
Result:
Daylight extended by 2–4 hours.
Precessional and polar shift of up to 5 degrees of latitude.
Earth’s crust flexed under gravitational stress—“Earth reeled like a drunkard” (Isaiah 24:20).
3. Meteor and Bolide Activity
Scientific reconstructions suggest bolides and meteors arrived 2–3 hours ahead of Mars due to debris in its path.
These entered Earth’s atmosphere at speeds up to 30,000 mph.
This aligns perfectly with Joshua 10:11: “The LORD cast down great stones from heaven upon them… and they died.”
D. Four Phases of Joshua’s Conquest (Geographical/Theological Frame)
Joshua’s conquest unfolded in four main military theaters, each strategically overseen by God’s intervention:
Eastern Theatre – Bashan, Gilead, Jericho, Jordan Valley
Central Theatre – Central Highlands, Gibeon, Plain of Sharon
Southern Theatre – Hebron, Debir, Azekah, Makkedah, the Negev
Northern Theatre – Galilee, Valley of Megiddo, Canaanite League
The long day occurs in the Central Theatre, specifically during the campaign at Gibeon, as Joshua advanced through Beth-horon and pursued the Amorite kings (Joshua 10:10–11).
E. Theological Significance
This event is a direct answer to prayer and a testimony to God’s absolute mastery over creation.
Scripture emphasizes no such day existed before or after—this was unique in redemptive history.
Pagan myths of a sun that halted (Greek Phaethon, Chinese fire-dragon, Hindu Surya) may be distorted memories of this single biblical event.
It foreshadows future cosmic disturbances during the Day of the Lord (Isaiah 13:10; Matthew 24:29).
5. Denouement: Gulliver’s Testimony on Laputa and the Rediscovery of Mars’ Secrets
A. The Strange Accuracy of Swift’s “Gulliver’s Travels”
In 1726, Jonathan Swift published Gulliver’s Travels, a political satire that included a fictional description of astronomers from the flying island of Laputa. In his book, these astronomers claimed that Mars had two moons—one orbiting very close to the planet, and the other farther away. At that time, no such moons had ever been observed. Yet Swift astonishingly described:
Two moons of Mars.
One moon orbiting very quickly (appearing to move backward across the sky).
The other moon orbiting more slowly, almost in synchronization with Mars’ rotation.
This was treated as fiction—until it was proven accurate more than 150 years later.
6. Jonathan Swift (1667–1745): Coincidence or Preserved Memory?
Jonathan Swift, the Anglican satirist and scholar, published Gulliver’s Travels in 1726. In this work, he described two moons orbiting Mars, including their sizes, orbital speeds, and distance-related behavior—151 years before their actual discovery by astronomer Asaph Hall in 1877. The accuracy of Swift’s description is astonishing, given that Mars’ moons are extremely small and nearly invisible even with advanced telescopes.
This leaves three possible explanations:
He knew of them through scientific circles.
Swift was acquainted with key scientific figures of his day: Isaac Newton, Edmond Halley, and William Whiston (Newton’s successor at Cambridge). Yet none of these men discovered or even theorized that Mars had moons. No observational instruments of the time could detect Phobos or Deimos—they are too small, dark, and close to Mars.He merely guessed.
This explanation is mathematically improbable. Mars’ moons are unique among all planetary satellites:Phobos orbits faster than Mars rotates and appears to rise in the west and set in the east—a phenomenon unknown with any other moon in the Solar System.
Deimos orbits just slightly slower than a Martian day.
To "guess" such details with precision is beyond reasonable coincidence.
He drew from ancient legends—without realizing those legends were eyewitness accounts of past catastrophes.
Throughout human history, cultures recorded Mars as a god of war, accompanied by two attendants—like the Babylonian Nergal, the Roman Mars with Deimos and Phobos (Fear and Panic), and similar figures in Hindu, Chinese, Norse, and Native American traditions. These may not be myths, but distorted memories of actual near pass-by events, when Mars and its moons came close enough to Earth to be seen with the naked eye.
7. Natural or Supernatural?—The Biblical Answer
Some argue that events like Joshua’s Long Day, the plagues of Egypt, or cosmic upheavals could be explained by natural phenomena—asteroid encounters, Mars flybys, or orbital disturbances. However, even if God used natural mechanisms, the timing, precision, and selectivity of these events prove divine orchestration.
A. Divine Precision in Judgment
Consider the tenth plague in Egypt, the death of the firstborn. If the event were natural (like atmospheric gas or a celestial disturbance), how did it:
Strike only the firstborn males?
Spare every household with lamb’s blood on the door (Exodus 12:13)?
Destroy only Israel’s enemies and leave God's people untouched?
This is supernatural precision. As Joshua’s hailstones (Joshua 10:11) struck only the Amorites, not the Israelites, we observe perfect divine “marksmanship.” Nature alone cannot target like this. God is not absent from His creation.
B. Prophetic Accuracy—God’s Intervention in Time
Throughout Scripture, the Lord proves that He controls not only nature but time and prophecy.
Isaiah foretold Cyrus by name 150 years before he was born (Isaiah 44:28; 45:1).
Daniel predicted the exact year Messiah would be “cut off” (Daniel 9:26).
Jesus prophesied the destruction of Jerusalem in A.D. 70 (Luke 19:43–44).
Just as prophecy proves His sovereignty over time, cosmic events prove His sovereignty over creation.
C. Future Catastrophes—Revelation Confirms the Pattern
The Book of Revelation describes catastrophic judgments far greater than those of Joshua or Egypt:
Revelation 16:21 – “And there fell upon men a great hail out of heaven, every stone about the weight of a talent.”
A biblical “talent” equals 75 to 100 pounds, aligning with 200-pound icelike or rocklike bolides falling from heaven.Why hail? Because stoning is the biblical punishment for blasphemy (Leviticus 24:16).
Revelation says humanity is struck with hail “because they blasphemed God.”
Thus, even in final judgment, God uses nature itself as an instrument of law—fulfilling His Word with precision.
6. (Joshua 10:16–21) The Completion of the Battle
Full Scripture — King James Version (KJV)
“But these five kings fled, and hid themselves in a cave at Makkedah. And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah. And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them, and stay ye not, but pursue after your enemies, and smite the hindmost of them, suffer them not to enter into their cities, for the Lord your God hath delivered them into your hand. And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them entered into fenced cities. And all the people returned to the camp to Joshua at Makkedah in peace, none moved his tongue against any of the children of Israel.”
a. “Roll great stones upon the mouth of the cave… pursue after your enemies.”
The five kings—leaders of the Amorite coalition—fled from the battlefield and hid themselves in a cave at Makkedah. Their armies were falling, their gods were silent, and their courage was gone. When Joshua was told of their capture, he did not stop the fight to celebrate or interrogate them. Instead, he gave a clear and disciplined command: seal them inside the cave with great stones, assign guards, and keep pursuing the enemy.
Joshua understood priorities in spiritual warfare. Personal victory or glory could not interrupt the mission. The kings could be dealt with later, but God’s command to defeat the enemy came first. A temporary victory is not enough, full obedience means finishing what God has started.
b. “Made an end of slaying them with a very great slaughter…”
This reinforces a repeated theme in Joshua — this is not ordinary warfare, but divine judgment. These nations were not innocent. For centuries, God had endured their idolatry, child sacrifice, immorality, and violence (Genesis 15:16). Now their iniquity was full, and judgment had come.
Joshua and Israel acted as God’s appointed instruments of justice. This was not cruelty, but righteousness. The text says “a very great slaughter,” emphasizing both the severity of sin and the holiness of God.
c. “None moved his tongue against any of the children of Israel.”
After the victory, fear settled over the land. No one dared to speak against Israel. The people of Canaan now fully understood that this was not merely a skilled army, but a people defended and empowered by the living God.
This phrase mirrors the language of Exodus 11:7, “against any of the children of Israel shall not a dog move his tongue,” showing divine favor and protection. God’s presence silences the mouths of His enemies.
i. Application to the church today
Just as Israel was feared because God was among them, the church should be a place where people recognize the holy presence of God. Not a place of entertainment or compromise, but a place where sinners sense that God will confront and conquer their hearts.
When people come into contact with the true church of Jesus Christ, they should think, “If I stay here, God will take over my life. I will have to surrender.” Sadly, many churches portray a harmless God—one with no authority, no holiness, no demand for repentance. But when God is truly among His people, there is reverence, conviction, and holy fear.
7. (Joshua 10:22–27) The Execution of the Canaanite Kings
Full Scripture — King James Version (KJV)
“Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage, for thus shall the Lord do to all your enemies against whom ye fight. And afterward Joshua smote them, and slew them, and hanged them on five trees, and they were hanging upon the trees until the evening. And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave’s mouth, which remain until this very day.”
a. “Open the mouth of the cave, and bring out those five kings…”
After securing victory on the battlefield, Joshua returned to deal with the captured kings. He had earlier sealed them inside the cave to ensure the battle would not be delayed. Now, he brings them out publicly for judgment. This demonstrates discipline, obedience, and completion. Unlike King Saul, who later spared Agag in disobedience to God (1 Samuel 15), Joshua fully carried out God’s justice.
i. Adoni-Zedek — a prophetic picture of the Antichrist
Among the captured kings was Adoni-Zedek, king of Jerusalem. His character and fate paint a striking foreshadowing of the coming Antichrist:
His name means “Lord of Righteousness.”
He ruled in Jerusalem, yet worshipped false gods.
He led a coalition of kings in rebellion.
He fought against Joshua (Yehoshua), whose name means ‘The Lord is salvation.’
He opposed God’s people taking possession of the land.
He was defeated, hidden in caves, and brought to judgment.
Scripture describes a future ruler — the Antichrist — who will rule from Jerusalem (2 Thessalonians 2:3–4), lead a confederation of kings (Revelation 17:12–13), fight against the true Messiah, Jesus (Yeshua) (Revelation 19:19), and will attempt to hide from the wrath of the Lamb (Revelation 6:15–17). Adoni-Zedek is therefore a type, a prophetic foreshadowing, of the final enemy of God.
b. “Come near, put your feet upon the necks of these kings.”
Joshua gathers the captains of Israel and commands them to place their feet on the necks of the kings. This was a symbolic and absolute demonstration of victory and submission. It fulfilled imagery seen later in Scripture:
Psalm 110:1 — “Sit thou at my right hand, until I make thine enemies thy footstool.”
Romans 16:20 — “And the God of peace shall bruise Satan under your feet shortly.”
Joshua then tells them, “Fear not, nor be dismayed, be strong and of good courage.” This echoes God’s promise to him in Joshua 1:6–9. Leadership courage was meant to be passed down to the rest of the army. Witnessing the humiliation of these kings would strengthen the faith of Israel for future battles.
c. “Joshua smote them… and hanged them on five trees…”
Joshua personally executed the kings and hung their bodies on trees until evening. This was not for torture but as a judicial display of divine judgment. According to the Law, bodies were not to remain on a tree overnight (Deuteronomy 21:22–23), so Joshua ensures they are taken down at sunset and thrown into the cave where they first hid.
This act communicated several truths:
God's judgment is complete. No compromise, no treaty.
These kings would never rise to reclaim authority. They were buried beneath stones — a permanent memorial of defeat.
Joshua risked everything. If Israel ever lost future battles, the nations would execute Joshua just as he executed these rulers. True leadership embraces sacrifice.
i. Spiritual application
As Joshua left no room for these kings to survive, the believer must not allow sin or spiritual enemies to remain alive in their heart. Partial obedience is disobedience. Every stronghold must be surrendered to Christ.
ii. On the manner of execution
As Adam Clarke notes, Israelites did not hang living men. They executed first, then displayed the corpses on wood or trees as a public warning. This foreshadows Christ, who bore the curse of the tree for us (Galatians 3:13), though He was innocent.
C. Conquest of the South Completed
“The annalistic form corresponds as closely as any Ancient Near Eastern conquest account can to the recitation of what we know of as history.” (Hess)
Joshua now records a sequence of southern victories in a brief, historical manner. Each city is named, conquered, and placed under herem (the ban of total destruction), demonstrating the completeness of God’s judgment and Joshua’s obedience.
1. (Joshua 10:28) The fall of the Canaanite city of Makkedah
“And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein, he let none remain, and he did to the king of Makkedah as he did unto the king of Jericho.”
After executing the five kings, Joshua immediately turns to the city where they had been hiding — Makkedah. There is no delay, no negotiation, and no treaty. The text emphasizes:
“He let none remain” — this is the language of complete judgment.
“Utterly destroyed” — meaning devoted to destruction as commanded in Deuteronomy 20:16–18.
“He did to the king of Makkedah as to the king of Jericho” — confirming that every Canaanite ruler under judgment would receive the same fate.
Makkedah becomes a symbol of unfinished business being completed. Joshua does not allow hidden leaders or fortified cities to survive. What God begins, Joshua finishes.
2. (Joshua 10:29–30) The fall of the Canaanite city of Libnah
“Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah, and the Lord delivered it also, and the king thereof, into the hand of Israel, and he smote it with the edge of the sword, and all the souls that were therein, he let none remain in it, but did unto the king thereof as he did unto the king of Jericho.”
Joshua moves from Makkedah to Libnah — a fortified town in the Shephelah (lowlands of Judah). Once again, the pattern is consistent:
God delivers the city. “And the Lord delivered it also.” Victory is from God, not from Israel’s military skill.
Joshua smites it with the sword. God gives the victory, but Israel must act in obedience.
No survivors are left. The totality of the judgment is emphasized — “He let none remain in it.”
The king receives the same judgment as the king of Jericho. This shows divine consistency. Every throne that rises against God is brought down.
This rapid, disciplined advance demonstrates Joshua’s military strategy, but even more — his absolute obedience to the command found in Deuteronomy 7:2, “Thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them.”
3. (Joshua 10:31–32) The Fall of the Canaanite City of Lachish
Full Scripture — King James Version (KJV)
“And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it. And the Lord delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah.”
After conquering Libnah, Joshua leads Israel southwest to Lachish, one of the most fortified and strategically important cities in southern Canaan. Lachish guarded vital trade and military routes between the hill country and the coastal plains. Archaeology confirms it was heavily walled and militarily advanced, second only to Jerusalem in strength.
Yet the text makes the victory clear and simple:
“The Lord delivered Lachish into the hand of Israel.” The fall of this great fortress was not by siege weapons or human brilliance alone, but by divine intervention.
Israel took it “on the second day.” Even a heavily fortified city could not resist long when God fought for Israel.
“Smote it with the edge of the sword… according to all that he had done to Libnah.” The same pattern of total judgment continues: no compromise, no survivors, complete obedience.
This victory becomes even more significant when Egypt’s historical records are considered. In the Amarna Letters, the king of Lachish pleads with Pharaoh for help against the invading Hebrews, confirming both Lachish’s existence and its conflict with Israel at this time.
4. (Joshua 10:33) The Fall of the Canaanite City of Gezer
“Then Horam king of Gezer came up to help Lachish, and Joshua smote him and his people, until he had left him none remaining.”
As Joshua besieged Lachish, Horam king of Gezer attempted to rescue the city. Gezer was a significant Canaanite city located north of Lachish, on the route toward the coastal plain. It controlled the Aijalon Valley and the road to the Mediterranean, making it strategically valuable.
Joshua responds without hesitation:
He struck Horam and his people “until he had left him none remaining.”
This was swift and decisive. Instead of allowing Gezer to prolong the war or rescue Lachish, Joshua crushed the relief force entirely.
This shows Joshua’s spiritual and military discipline — he would not allow any enemy to regroup, recover, or form new alliances.
Later in history, Gezer becomes significant once again. In Joshua 16:10 and Judges 1:29, remnants of Gezer remained, living among Ephraim as subjects. But here in Joshua 10, Horam’s army is wiped out completely.
7. (Joshua 10:38–39) The Fall of the Canaanite City of Debir
“And Joshua returned, and all Israel with him, to Debir, and fought against it, And he took it, and the king thereof, and all the cities thereof, and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein, he left none remaining, as he had done to Hebron, so he did to Debir, and to the king thereof, as he had done also to Libnah, and to her king.”
After conquering Hebron, Joshua and all Israel moved southwest to Debir, also known as Kirjath-Sepher, meaning “City of Books” or “City of the Scrolls.” This suggests the city may have been a center of administration or learning. Despite any cultural significance, Joshua treats Debir no differently than the other Canaanite strongholds.
“They smote them with the edge of the sword… he left none remaining.”
Once again, the emphasis is on complete obedience to the Lord’s command. No survivors were left, no treaty was made.“As he had done to Hebron… to Libnah… so he did to Debir.”
Joshua’s consistency in judgment shows disciplined obedience. No city received partial judgment, no king was spared for political gain.
Debir marks the final major city in the southern campaign. The land had been subdued militarily, though not every Canaanite was yet displaced. This was the decisive crushing of organized resistance in the south.
5. (Joshua 10:34–35) The Fall of the Canaanite City of Eglon
Full Scripture — King James Version (KJV)
“And from Lachish Joshua passed unto Eglon, and all Israel with him, and they encamped against it, and fought against it. And they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish.”
After the swift defeat of Lachish, Joshua continues southward to Eglon without delay. The people of Eglon had previously joined the five-king coalition against Gibeon and Israel, and now they face the full force of God’s judgment.
“They took it on that day…” — Eglon falls in a single day. There is no prolonged siege, no negotiation, no mercy to its inhabitants.
“Utterly destroyed… according to all that he had done to Lachish.” — This repeated phrase emphasizes Joshua’s absolute obedience to the Lord’s command to purge Canaan of its wickedness (Deuteronomy 20:16–18).
Eglon may have seemed secure after the coalition’s formation, but once God fights against a city, its walls and armies mean nothing.
The fall of Eglon continues the rapid rhythm of conquest — victory after victory, city after city — not because Israel was mighty in themselves, but because God was fighting for them.
6. (Joshua 10:36–37) The Fall of the Canaanite City of Hebron
“And Joshua went up from Eglon, and all Israel with him, unto Hebron, and they fought against it. And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein, he left none remaining, according to all that he had done to Eglon, but destroyed it utterly, and all the souls that were therein.”
From Eglon, Joshua turns southeast and ascends into the hill country to attack Hebron — one of the most ancient and important cities in Canaan. Hebron was:
Later the inheritance of Caleb (Joshua 14:13–15).
The burial place of Abraham, Isaac, Jacob, Sarah, Rebekah, and Leah (Genesis 23).
Spiritually significant, yet at this time fully Canaanite and defiled by idolatry.
Joshua deals with Hebron the same way he did with the earlier cities:
“He left none remaining.”
“Destroyed it utterly… according to all that he had done to Eglon.”
This was not personal cruelty; it was obedience to God’s holy judgment against nations deeply corrupted by sin, violence, idolatry, and child sacrifice (Leviticus 18:24–25).
Hebron’s fall also demonstrates that no city was too high, too fortified, or too historic to be exempt from judgment when it stood against the Lord. Later, this same city would become a place of inheritance and rest for the people of God — but only after sin and rebellion were judged.
8. (Joshua 10:40–43) Summary of the Conquest of the Southern Canaanite Kingdoms
Full Scripture — King James Version (KJV)
“So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings, he left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded. And Joshua smote them from Kadesh–barnea even unto Gaza, and all the country of Goshen, even unto Gibeon. And all these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel. And Joshua returned, and all Israel with him, unto the camp to Gilgal.”
a. “So Joshua smote all the country…”
This is the inspired summary of the southern campaign. Over a matter of weeks or a few months, six fortified cities and their kings fell — Makkedah, Libnah, Lachish, Eglon, Hebron, and Debir. Not one battle was lost by Israel.
“He left none remaining… as the Lord God of Israel commanded.”
This was not genocide for political conquest. This was holy judgment from a righteous God upon nations whose iniquity was full (Genesis 15:16).
i. A life of victory is also a life of warfare.
Alan Redpath wrote, “It is eternally true that the land of full blessing is a land of intensive warfare.”
God’s will is for believers to move from victory to victory, being “changed into the same image from glory to glory” (2 Corinthians 3:18). But this only happens through battle — spiritual battle against sin, flesh, and Satan.
b. “All these kings and their land Joshua took at one time, because the Lord God of Israel fought for Israel.”
The key to Israel’s success is not military strength, but divine intervention.
God fought for them.
God selected each battle in order.
God did not give the land all at once, but “little by little” (Exodus 23:30; Deuteronomy 7:22).
i. We often want all victories at once, but God gives them step by step, so we stay humble, dependent, and obedient.
ii. God chose strategic cities first — the military centers.
He knew exactly what battles to fight and when to fight them. His plan was perfect.
c. “The Lord God of Israel fought for Israel.”
This was the decisive factor in every victory.
Colossians 2:15 — “Having spoiled principalities and powers, He made a show of them openly, triumphing over them in it.”
Romans 8:37 — “We are more than conquerors through Him that loved us.”
The victory was won at the cross. We now walk in what Christ already secured.
i. To be disappointed in yourself is to have trusted in yourself.
When we depend on our strength, we lose hope. When we depend on the Lord’s victory, we walk in confidence.
d. “Joshua returned… to the camp at Gilgal.”
All victories end where they began — at Gilgal.
Gilgal was:
The place of circumcision and covenant.
The place of Passover and remembrance.
The place where the reproach of Egypt was rolled away.
The place where manna ceased and real inheritance began.
Gilgal represents a heart fully surrendered to God. Every victory flows from there.
